You are not in the position to negotiate what you give to Allah and what you cannot give because you are a slave

You have to identify what your talents are and use them to serve this Deen

When you give to Allah it is selfishness

Leadership was never dear to them, they just took it because Allah wanted them

"I am just a man from amongst the people"- this was the humility of Ali Ibn Abi Tallib

If you give young man responsibility from a young age then they will mature earlier

When you convert your energy into action it becomes a deed

It's a great honor to be the guest of Allah

It is the most busy and congested place in the world

There are 4 million people living in Mecca

People who do not control their emotions and temper are arrogant people

Qusai instituted that you have to be 40 years of age to enter the house

Whenever Allah tries you and tests you, the first thing you all say is the dhikr of Allah

Islam does not allow us to hate each other

They are like a crab in the bucket

The clan of Jurhum is originally from Yemen

The Shaytan can convert a passing thought into a settled thought

A Believer can never live

The guest will not begin to eat until the host sits down and eat

We have to learn how to be kind to each other

Life is not about whether you will sin or not, because you will. As long as you're alive you will sin

True power is not punishing when you have the capability to do so

True power is when you have the right to punish. Allah has the right to punish all of us for our sins.

Allah is capable of punishing us all for our sins, but He chooses to forgive us

Ecstasy comes from Love

All of language in the end is metaphorical

That is the metaphor because it takes you from one thing to another thing

What does the tree mean?

Because a tree has meaning

Your knowledge will not benefit you if you do not have constant practice

Everything is under the wisdom of Allah

Raising someone out of fear is not a good thing

The constant stream of negativity is actually verbal abuse

You should have good assumptions of people

Among the signs of the greatness of the blessed Islamic sharee’ah is the fact that there is no good thing, major or minor, that it has not commanded us to do or pointed the way to it, and there is no bad thing, major or minor, that it has not warned us against or forbidden

It is perfect and complete in all aspects, a fact which has often greatly astonished non-Muslims and earned their admiration.

It is not haraam for a man to urinate standing up, but it is Sunnah for him to urinate sitting down

“Whoever tells you that the Prophet (peace and blessings of Allaah be upon him) used to urinate standing up, do not believe him. He only ever used to urinate sitting down.” (Narrated by al-Tirmidhi, al-Tahaarah, 12; he said, this is the most saheeh report on this topic. It was also classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 11). And because this is more concealing, and it reduces the risk of any drops of urine splashing up onto him.

What is right should be loved by you and what is wrong should be detested

You should not be unjust just because you don't like the person

We are searching for the mercy of Allah

The greatest form of the remembrance of Allah is the recitation of the Quran

Good people are those who talk about Allah

Human being is a social creation

The Mexicans are very hospitable, they care so much for you, they treat you like you're a member of their family

Most Americans live in a bubble, they don't know what the rest of the world is like

No Nation will prosper if they put a woman as a leader

Seekers of knowledge and seekers of Dunya their thirst will never be quenched

those are the two people that are going to be insatiated in this World, you are either one of the two

We believe that the brain is connected to the sensory system

Islam regards the husband’s rights as great because of the husband’s great importance in building the Muslim household, and because Allaah has enjoined him (the husband) to look after his family’s interests and take care of them.

The Muslim woman should be wise in her dealings with her husband, because man – usually – is pleased with kind words and appreciates kind treatment

The man has the role of qawwaam (protector and maintainer), and the responsibility is his. Making him feel that he is falling short in certain situations may make him angry and not treat his wife well.

Rather you should refer to him when speaking to the people, and consult with him, and do not make decisions in his presence without asking his permission

In order to become a good wife, you have to learn what Allaah has enjoined upon you, so that you can do it.

The Prophet (peace and blessings of Allaah be upon him) said: “Knowledge comes by learning, and patience comes by trying to be patient

Remember ten characteristics which will be a stored treasure for you:

The first and second are to be devoted to him and be content, listen to him and obey.

The third and the fourth are to consider his nose and eyes; do not let him see anything ugly of you, or let him smell anything but a good fragrance.

The fifth and the sixth are consider the time of his sleeping and eating, for hunger burns and disturbance of sleep causes anger.

The seventh and the eighth are to look after his wealth and to take care of his family and his dependents.

The ninth and the tenth are to look after his wealth and take care of his dependents.”

The husband has to fear Allaah his Lord, and not transgress the rights of his wife. He should give her her rights as Allaah has enjoined upon him. He should realize that people vary, and that what he knows, many people are ignorant of, and what he is ignorant of, many people know. For him to have a wife who will translate for him and show him what will benefit him and how things are done is better for him than having someone with him whom he cannot trust. Knowledge can only be acquired by learning, and the way to learn is by striving and working hard.

not to get angry unless you have transgressed one of the sacred limits of Allaah. This is the kind of anger that is regarded as praiseworthy.

With regard to his objection to quoting the verse as evidence, the verse in question is (interpretation of the meaning):

“And of mankind is he who purchases idle talks (i.e., music, singing, etc.) to mislead (men) from the Path of Allah without knowledge, and takes it (the Path of Allah, or the Verses of the Qur’an) by way of mockery. For such there will be a humiliating torment (in the Hell-fire)”

The objections that your friend made to the prohibition on music may be summed up under three headings, as follows:

Undoubtedly the Sahaabah were the most knowledgeable of this ummah about what Allah meant in His Book, for it was revealed among them and they were the first ones of this ummah to whom it was addressed. They witnessed its interpretation from the Messenger (blessings and peace of Allah be upon him) in his words and actions, and they were the true eloquent Arabs

So how can it be permissible for your friend to turn away from these Sahaabah’s interpretation of the Qur’an?

Especially when among them is ‘Abdullah ibn ‘Abbaas, the most knowledgeable of this ummah about the interpretation of the Qur’an (tafseer), by virtue of the blessing of the Prophet’s supplication for him, “O Allah, teach him the meaning of the Qur’an.” Narrated by al-Haakim; he classed it as saheeh and adh-Dhahabi agreed with him. Also classed as saheeh by al-Albaani in as-Silsilah as-Saheehah

it is not really an objection; rather it is a hesitation to accept its soundness until he researches the matter.

The one who is unsure about the soundness of a hadith has no right to deny what the hadith indicates, which is the prohibition on musical instruments.

He should not have denied the prohibition on songs with musical accompaniment until he researched the hadith and concluded that it is da‘eef (weak) and not sound. As for hesitating to accept that the hadith is sound until he researches it, then denying the prohibition on music, this is not right.

The hadith which speaks of the prohibition on musical instruments that is narrated in Saheeh al-Bukhaari is undoubtedly a saheeh hadith, and it is not the only hadith narrated concerning that. Rather there are many other hadiths, which were quoted by Ibn al-Qayyim (may Allah have mercy on him) in his book Ighaathat al-Lahfaan.

If the hadith is saheeh, then it is obligatory for the believer to accept it and act upon what it says, and it is not permissible for him to hesitate to accept the hadith until he examines it from his rational point of view and accepts it

Therefore your friend’s saying, “Why don’t you want me to use my reason, and you want me to blindly accept the texts?” is a serious matter, that cannot be uttered by a believer who testifies that Muhammad is the Messenger of Allah. What point is there in affirming his being the Messenger of Allah if he is going to refrain from accepting what the Messenger (blessings and peace of Allah be upon him) says until he examines it from his rational point of view?

Allah, may He be exalted, says (interpretation of the meaning):

“It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in to a plain error”

[al-Ahzaab 33:36]

The Prophet (peace and blessings of Allaah be upon him) told us that reconciling between people is better than observing voluntary fasts, offering voluntary prayers and giving voluntary charity.

Islam has permitted telling lies in order to achieve this great purpose. So it is permissible for you to tell each party that the other has said good things about them and praised them so as to encourage reconciliation. This does not come under the heading of lies that are haraam.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Do not hate one another, do not envy one another, do not turn away from one another. Be, O slaves of Allaah, brothers. It is not permissible for a Muslim to forsake his brother for more than three days.”

It was narrated from Abu Kharaash al-Sulami that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever forsakes his brother for a year, it is as if he has shed his blood.” Narrated by Abu Dawood, 4915. Classed as saheeh by al-Albaani in Saheeh al-Targheeb, 2762.

Superstition takes a backseat to logic and science

The biggest solution to arrogance is being grateful

The words ‘aalim (scholar), faqeeh and mujtahid all carry the same meaning: they refer to one who strive to reach the shar‘i ruling and who has the ability to derive shar‘i rulings from the evidence

He should have knowledge of the texts of the Qur’aan and Sunnah.

He should also know what is saheeh (sound) and what is da‘eef (weak) in the texts of the Sunnah.

He should be well versed in the Arabic language.

It is not stipulated that he should have learned it by heart; rather he should be able to understand the meanings and structure of the language.

He should have knowledge of usool al-fiqh (basic principles of Islamic jurisprudence), including analogy (qiyaas), because usool al-fiqh is the foundation for deriving rulings.

He (the mujtahid) should have knowledge of the shar‘i evidence that he needs for the purpose of ijtihaad, such as verses of the Qur’aan and hadeeths that speak of rulings.

He should have knowledge of various matters affecting the ruling, such as reports of specific meanings, reports that set limits, and so on, so that he will not issue a ruling that is contrary to that.

He should have knowledge of the Arabic language and usool al-fiqh that has to do with verbal evidence, such as what is general and what is specific, what is absolute and what is restricted, what is mentioned in brief and what is mentioned in detail, and so on, so that his rulings will be in accordance with what is indicated by that evidence.

The one who fulfils these conditions is a scholar (‘aalim) who can derive shar‘i rulings from the evidence. Anyone who does not fit this description cannot be described as a ‘aalim, faqeeh or mujtahid.

It should also be noted that these words (‘aalim, mujtahid and faqeeh) are technical terms, as it were; according to the scholars they have specific meanings and pre-requisites. So it is not permissible to use them readily about anyone who speaks about Islamic rulings or teaches Islamic material in schools and universities, or who works in the field of da‘wah (calling people to Allah). A man may be a daa‘iyah, calling people to Allah, and putting a great deal of effort into that, without having reached the level of being a scholar (‘aalim).

We ask Allah, may He be exalted, to teach us that which will benefit us and increase us in knowledge.

The first one who showed arrogance towards Allaah and His creation was the accursed Iblees, when Allaah commanded him to prostrate to Adam and he refused and was arrogant, and said, “I am better than him (Adam), You created me from fire, and him You created from clay.”

Moreover, arrogance may be the cause of a person being deprived of Paradise and may mean that the Lord of Glory will not even look at him, as it says in the following two ahaadeeth:

Pride is an attribute that is not befitting for anyone except Allaah. Whoever seeks to compete with Allaah in that, Allaah will destroy him, wreak vengeance on him and make things difficult for him.

Everyone who tries to be arrogant and put himself above others, Allaah will bring him down among the lowest of the low, and will humiliate him, because he is going against reality, so Allaah will punish him by thwarting his aims; the punishment is to fit the crime.

The one who is arrogant towards the people will be trampled beneath the feet of the people on the Day of Resurrection, as a punishment for his arrogance.

Arrogance is of several types, including the following:

1 – When a person does not accept the truth and produces false arguments against it, as we have mentioned in the hadeeth of ‘Abd-Allaah ibn Mas’ood, “Arrogance means rejecting the truth and looking down on people.”

2 – When a person admires himself for his beauty or handsomeness, or the fineness of his food or clothing, so he feels proud and arrogant and feels superior to people.

One of the remedies for arrogance is to think of yourself as being just like other people and realize that they are like you, they were born from a mother and a father just as you were, and that taqwa (piety, fear of Allaah) is the true criterion of superiority.

Allaah says (interpretation of the meaning):

“Verily, the most honourable of you with Allaah is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqoon (the pious)”

[al-Hujuraat 49:13]

The arrogant Muslim should realize that no matter what he achieves, he is still too weak to attain a stature like the mountains in height or rend nor penetrate the earth

And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the asses”

[Luqmaan 31:18-19]

The phrase “nor walk in insolence through the earth” is a prohibition of arrogance and is enjoining humility. Marah (translated here as insolence) is excessive joy, or it was said that it means being arrogant in walking, or thinking too highly of oneself.

All of these suggestions are close in meaning, but they may be divided into two categories: those which are blameworthy and those which are praiseworthy.

Arrogance, vanity, showing off and thinking too highly of oneself are blameworthy; joy and energy are praiseworthy.

Arrogant people are hated by other people just as they are hated by Allaah; people love humble, tolerant and gentle people, and they hate those who are harsh and cruel to people.

Another remedy is to remember that he and urine came out of the same place; that he began as a despised drop of sperm and he will end up as a rotten corpse, and that in between he is a vessel for faeces. So what does he have to feel so proud and arrogant about?!

We ask Allaah to rid us all of arrogance and make us humble.

These myths – and many others – come under the heading of superstition that is forbidden in Islam.

Some regard seeing certain things as a bad omen – such as seeing an owl or a black cat; some regard hearing certain things as a bad omen – such as hearing the sound of an owl or a crow. They even regard verses in the Book of Allaah as omens, if it is seen in the Mus-haf or heard from one who is reading! – such as a verse which speaks of warning or punishment. Some of them regard numbers as unlucky, such as 13; or they regard certain times as unlucky times, such as Wednesdays, or the month of Shawwaal for those who want to get married. Some regard certain places as unlucky, such as a place in which a crime occurred, or they regard certain types of people as a bad omen, such as the lame or the blind, or the poor or needy.

It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet SAWS (peace and blessings of Allaah be upon him) said: “There is no ‘adwa (transmission of infectious disease without the permission of Allaah) and no tiyarah (superstitious belief in bird omens), but I like optimism.” They said, “What is optimism?” He said, “A good word.” Narrated by al-Bukhaari (5776) and Muslim (2224).

It was narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Tiyarah (superstitious belief in omens) is shirk.” Narrated by al-Tirmidhi (1614), Abu Dawood (3910), Ibn Majaah (3538); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

The basic meaning of tatayyur is pessimism but reference is made to birds (tayr) because most of the superstitions held by the Arabs have to do with birds, so it was connected to them. But the general definition is superstition based on something that is seen, heard or known.

If a person opens the door to superstition, the world will become a hard place for him and he will imagine that everything is a bad omen. There are even some people who, if they get up in the morning and go out and meet a man who only has one eye, they will regard it as a bad omen and say: Today is a bad day, so such a person will close his shop and not sell or buy anything – Allaah forbid. Some of them regarded Wednesday as unlucky and said that it was a day of bad omens and bad luck, and some of them regarded the month of Shawwaal as unlucky, especially for weddings. The case of ‘Aa’ishah proves that this superstition is wrong, because the Prophet (peace and blessings of Allaah be upon him) married her in Shawwaal and consummated the marriage with her in Shawwaal, so she used to say: “And who among you was more beloved to him than me?” Narrated by Muslim. The answer is: No one.

What matters is that no one should pay any attention to superstition, because it will spoil his life. What we should do is follow the example of the Prophet (peace and blessings of Allaah be upon him) who liked optimism, as was narrated by al-Bukhaari and Muslim. We should be optimistic, not pessimistic, like some people who try something time after time, then they become pessimistic and think that they will never succeed in it, so they give it up. This is wrong, because if you think that something is good, you should not give it up at the first attempt; try again and again until Allaah makes it easy for you.

Most of them believed in bird omens and relied in that, and they usually came true for them, because the shaytaan was making it appear attractive to them, and some traces of that are still present among many Muslims.

The scholars also drew attention to some myths that are widespread among the people, which they take as a bad omen that may lead to a break in family ties, corruption or divorce.

Tatayyur refers to superstitions about something that is seen or heard; if a person follows it and he changes his mind about travelling or refuses to do something he had previously decided to do, then this is shirk and is contrary to putting one’s trust in Allaah. He opens the door to fear and attachment to something other than Allaah.

Dust rises from the Earth

The Prophet said,

(Three are in succession; Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thani) and Sha`ban).

It is not permissible for a Muslim to make friends with a mushrik or to take him as a close friend, because Islam calls on us to forsake the kaafirs and to disavow them, because they worship someone other than Allaah.

It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “Do not keep company with anyone but a believer and do not let anyone eat your food but one who is pious.”

Abu ‘Eesa al-Khattaabi said: Rather he warned against keeping company with anyone who is not pious and against mixing with them or eating with them, because eating with a person instills friendship and love in the heart.

He said: do not make friends with anyone who is not pious; do not take him as a companion with whom you eat and chat.

It was narrated from Samurah that the Prophet (peace and blessings of Allaah be upon him) said: “Do not live among the mushrikeen and do not mix with them, for whoever lives among them or mixes with them is not one of us.”

But it is permissible to deal with them in a kind manner in the hope that they might become Muslim.

It was narrated that Anas (may Allaah be pleased with him) said: There was a Jewish boy who used to serve the Prophet (peace and blessings of Allaah be upon him), and he fell sick. The Prophet (peace and blessings of Allaah be upon him) came to visit him. He sat by his head and said, “Become Muslim.” (The boy) looked at his father who was with him, and he (the father) said, “Obey Abu’l-Qaasim (peace and blessings of Allaah be upon him).” So he became Muslim, and the Prophet (peace and blessings of Allaah be upon him) went out, saying, “Praise be to Allaah Who has saved him from the Fire” (Narrated by al-Bukhaari, 1290).

Allaah has favoured this ummah over other nations in many matters, chief among which is enjoining what is good and forbidding what is evil.

What you have to do – as you are the only Muslim in your company, as you say – is to be proud of the teachings [?] of your religion, and strive to apply them, and not to do anything that you are forbidden to do. This is something that will raise you in status and increase your reward. Staying with them even though you are not drinking alcohol yourself is still a sin in itself, because Allaah has commanded us not to sit in places where evil is committed, otherwise what befalls those who are committing the evil action will also befall us.

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, let him change it with his hand (by taking action); if he cannot, then with his tongue (by speaking out); if he cannot, then with his heart (by hating it and feeling that it is wrong), and that is the weakest of faith.” Narrated by Muslim, 70

This denunciation of the heart refers to the stress and agitation that one feels in the presence of evil. This is an individual obligation upon all people in all situations, and they have no excuse for not doing this, because no one has any power over the heart. Staying in a place where evil is being committed goes against this required denunciation.

The believer has to fear Allaah with regard to His slaves, but their guidance is not his responsibility

Following right guidance means doing all the obligatory duties. If a Muslim does his duty of enjoining what is good and forbidding what is evil, as well as other duties, the misguidance of those who are misguided will never harm him. This may be done sometimes with the heart, sometimes with the tongue, and sometimes with the hand. Denunciation with the heart is obligatory in every situation, because no harm can result from it, and whoever does not do that is not a Muslim, as the Prophet (peace and blessings of Allaah be upon him) said: “And that is the weakest of faith.”

Moreover the Prophet (peace and blessings of Allaah be upon him) forbade sitting at a table where wine is being drunk.

It was narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let him not sit at a table where wine is being drunk.”

So give up these evil things, and those trips and sitting with those people. Seek the reward for that with your Lord. If this leads to your leaving your job, then you will have a great reward with Allaah and you will find goodness, a way out and provision by His Leave.

And Allaah knows best.

As far as a person’s sleeping after praying Fajr is concerned, no text (of Qur’aan or hadeeth) has been reported to indicate that this is prohibited, so the general principle applies (i.e., everything is permitted except that which has been expressly forbidden).

But the practice of the Prophet (peace and blessings of Allaah be upon him) and his Companions after praying Fajr was to remain sitting in the place where they had prayed until the sun rose, as is reported in Saheeh Muslim (1/463) in the hadeeth of Sammaak ibn Harb, who said: “I asked Jaabir ibn Samurah, ‘Did you used to sit with the Messenger of Allaah?’ He said, ‘Yes, frequently. He would not get up from the place where he had prayed Subh until the sun rose. When the sun rose, he would get up. They used to talk about things that had happened during the Jaahiliyyah, and they would laugh and smile.’”

In summary then, people should make the most of this time which can bring many benefits in this world and in the Hereafter, but if a person sleeps at this time to gain strength to do his work, there is nothing wrong with this, especially if it is not easy for him to sleep at any other time of the day

As for sleeping after ‘Asr, this is also permitted; there is no saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) to indicate that sleeping at this time is prohibited

As for the words, “Whoever sleeps after ‘Asr and loses his mind as a result has no-one to blame but himself,” which are attributed to the Prophet (peace and blessings of Allaah be upon him), this is a false hadeeth and there is no proof that these words were uttered by the Prophet (peace and blessings of Allaah be upon him).

If you woke up at the time of Fajr, then were overtaken by sleep, but you had the intention of waking up after a short while, before the time for the prayer was over, but you did not wake until the time was over – then get up and do the prayer straight away, and be determined to get up in the future. Do not let the Shaytaan play with you. We ask Allaah to forgive you.

But if you had the intention of not doing the prayer until after the time was over, or you were hesitant about the matter – this is the action which, according to some of the scholars, makes a person a kaafir. If this applies in your case, then repent to Allaah from now, and resolve not to do it again. Pray the prayers that you have missed if you know how many they are. Allaah will accept the repentance of those who repent. This will be the expiation (kafaarah) for you. The same applies to ‘Asr prayer as applies to the morning prayer.

One of the things that Muslims believe is that Paradise is of different levels, and that Allah has promised those who obey Him places to dwell in Paradise in return for their acts of obedience. The difference among the people of Paradise in status and levels is only due to the difference among them in terms of acts of obedience and righteousness in this world.

Paradise is of different levels, that vary greatly, and the pious, believing friends of Allah will be in those different levels according to the level of their faith and piety.

One of the matters concerning which there can be no doubt is the fact that the people of Paradise will vary in the bliss they enjoy in Paradise, according to the levels they attain. The one who dwells in al-Firdaws (the highest level of Paradise) will not be like one who dwells in lower levels of Paradise.

It was narrated from Abu Sa‘eed al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The people of Paradise will see the people of the highest places in Paradise above them as you see a brilliant star far away on the horizon in the east or the west, because of the difference in status between them.” They said: O Messenger of Allah, is that the status of the Prophets that no one else will attain? He said: “No, by the One in Whose hand is my soul. They are men who believed in Allah and believed in the Messengers.”

It should be understood that these high places will vary in elevation and description, in accordance with the differences between their occupants in terms of righteous deeds. So some of them will be higher than others, and more elevated.

it is not possible for those who are in the lower levels of paradise to attain what is in the highest levels, because they did not do that which makes them deserving of attaining those levels. If all the people of Paradise were to share in the bliss that Allah has prepared for those who are above them, then there would be no wisdom in the variation of status and degree! By Allah’s perfect justice, those who are deserving of Paradise will not all be the same in degree or level of bliss. Variation between people in this world in terms of faith and obedience leads to variation in their status and standing before Him, may He be glorified and exalted.

With regard to the words “By the One in Whose hand is my soul, there are men who believed in Allah and believed the Messengers”, he did not mention any righteous deeds or anything else, except faith and belief in the Messengers. That is so that it would be understood that he was referring to complete faith and belief in the Messengers without asking for a sign and without hesitation. Otherwise, how could these high levels be attained by merely believing and accepting the Messengers, which ordinary Muslims do. If that were the case, then all those who affirm the Oneness of Allah would be in the highest levels and degrees of Paradise, and this is impossible.

There will be no envy or resentment in Paradise. Concerning that, Allah, may He be exalted, says (interpretation of the meaning):

“And We will remove whatever is in their hearts of resentment, [so they will be] brothers, on thrones facing each other”

[al-Hijr 15:47].

Think about this hadith:

It was narrated from Ibn Mas‘ood (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “ The last one to enter Paradise will be a man, who will walk a little, then fall on his face, then the Fire will touch his face and leave its mark on it, then when he has passed it, he will turn back to look at it and will say: Blessed be the One Who has saved me from you; Allah has given me something that He has not given to any of the first and the last.”

This is the state of the last of the people of Hell to be brought forth from the Fire, and the last of the people of Paradise to be admitted to Paradise; he will think that he has attained something that no one else, of the first and the last, has attained, and he has not even entered Paradise yet, so how about when he does enter it?!

The noble Messenger Muhammad (peace and blessings of Allaah be upon him) was the most merciful and kindest of people, who loved good for them and was keen for them to be happy and prosper

He loved his ummah a great deal, and was very concerned about their salvation on the Day of Resurrection, hoping that Allaah would honour them with His Paradise. He would weep because of the depth of his fear for them and his compassion towards them.

This hadeeth includes a number of things that we learn from it, such as: the Prophet’s complete compassion towards his ummah; his concern about their interests and his care for them; the great glad tidings for this ummah – may Allaah increase it in honour – of what Allaah has promised it, as He said: “I will make you pleased concerning your ummah and not displeased.” This hadeeth represents one of the greatest hopes for this ummah.

“Glad tidings to the one who believed in me and saw me, and sevenfold glad tidings to the one who believed in me but did not see me.”

A common mistake is for each spouse to tell the other everything about their previous lives before marriage, on the grounds that they should not leave anything of their past lives untold to their new loves and should be completely frank and open, so their relationship will have a strong foundation with nothing to affect it.

Real life has shown this idea to be a failure, because in most cases the spouses cannot stand this. If they put up with it at the beginning when the intensity of new love prevents an immediate reaction, then when love cools down things that were hidden begin to appear and affect their lives and make things difficult for them. Then problems begin to appear and the flames of jealousy begin to burn and the relationship begins to break down.

Whatever happened before you got married is over and belongs in the past, and no one among people should know of it no matter what his status or how close he is to you. If it was a sin and you have repented with all the conditions of repentance, it is between you and Allaah, may He be glorified and exalted, because repentance is what erases whatever sins come before it, not telling the husband.

And the believer is enjoined to conceal himself

The Messenger (peace and blessings of Allaah be upon him) said: “Avoid these reprehensible things which Allaah has forbidden, but whoever has done any of them, let him conceal himself with the concealment of Allaah.” Narrated by al-Haakim and classed as saheeh by al-Albaani in Saheeh al-Jaami’ (149).

Al-Bukhaari (6069) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “All of my ummah will be fine except those who commit sin openly. It is part of committing sin openly for a man to do something at night then in the morning, when Allaah has concealed him, he says: ‘O So and so, I did such and such last night,’ when all night his Lord had concealed him, but the next day he discloses what Allaah had concealed for him.”

Perhaps he is bored of routine and the rhythm of daily life in which there is no change.

but beware of complaining or showing that you are unhappy about some of his private affairs because that would be an obstacle to reaching an understanding between you.

Adopt the etiquette of Islam and beware of being hot-tempered, because the Messenger (peace and blessings of Allaah be upon him) advised against getting angry.

We are also enjoined to guard our tongues. The Prophet (peace and blessings of Allaah be upon him) said when he was advising Mu’aadh (may Allaah be pleased with him): “Restrain this,” i.e., your tongue. I said: O Messenger of Allaah, will we be called to account for what we say? He said: “May your mother be bereft of you, O Mu’aadh! Will people be thrown in Hell on their faces or their noses for anything other than the harvest of their tongues?” Narrated by al-Tirmidhi; classed as saheeh by al-Albaani in Silsilat al-Ahaadeeth al-Saheehah (772).

What you have mentioned about your being hot-tempered and sharp-tongued are things that lead to destruction and destroy the basis of family life.

Perhaps these are the reason why your husband has turned away from you. Perhaps he finds with this family and other people the respect and good manners that he does not find with you, and that has made him resort to what he is doing.

So try to change the way you behave and control yourself. Turn to Allaah and pray that you and he be guided and develop a good attitude and proper etiquette, for Allaah is Ever-Near, Most Responsive.

I ask Allaah, may He be glorified and exalted, to bring you together and may He help us and you to do that which He loves and which pleases Him

If its a dog or pig najas then not even a speck is exempt

Four of the twelve Hijri months are considered sacred: Rajab (7), and the three consecutive months of Dhū al-Qa'dah (11), Dhu al-Ḥijjah (12) and Muḥarram (1).

The Muslim is the one who submits to Allah, may He be glorified and exalted, and complies with His laws and His commands and prohibitions, who worships Allah, may He be exalted, because He is his Lord and Creator, Who is deserving of worship; he believes in the existence and greatness of Allah and that He is Self-Sustaining and the Sustainer of the universe. Thus belief in Allah will fill his heart and control his thoughts; love of Allah will become his goal in this life and the next, and he will hope that Allah will accept him among His righteous slaves.

The one who understands these meanings will strive to keep in mind the intention of drawing closer to Allah, may He be glorified and exalted, in all aspects of his life. So when he sleeps, he seeks reward for his sleep with Allah, may He be glorified and exalted, because by sleeping and resting he will have the energy to worship Allah when he wakes up. When he eats or drinks, he intends thereby to have nourishment that will help him to fulfil his duty towards Allah. When he gets married, he aims to keep himself chaste and to be content with what is lawful so that he has no need of what is unlawful. When he seeks to have children, he seeks to have righteous offspring who will increase the number of those who adhere to the path of Allah. When he speaks, he speaks for a good reason, and when he remains silent, he does so to avoid saying anything bad. He seeks reward by spending on himself and his family. When he learns, reads and studies, he seeks reward for that too. Such are his intentions and aims in all his deeds.

In brief, this is how the Muslim can intend his entire life and all his deeds to be for the sake of Allah, and we can sum that up in the following two points:

i. He should adhere to Islamic teachings in his deeds, so he should not fail to do any obligatory duty and he should not commit any infractions.

ii. He should note in his heart how he can connect this action – even if it is basically a worldly matter – to reward and seeking to draw closer to Allah, may He be exalted.

You can apply this to your specific question about losing weight. Whoever wants to make efforts to lose weight in order to maintain good health so that he can perform obligatory deeds and do his duty towards Allah in a better manner, or wants to make himself look good for his wife, so as to achieve happiness and love between them, or wants to look better for people so that he will be better accepted among them, and have a better relationship with them, these are all good aims and one will be rewarded for that, in sha Allah.

But if this permissible action is done with the intention of imitating some of the disbelievers, or is done to make one attractive to girls, and other devilish aims, then this is sinful and deserving of punishment.

The same applies to all permissible matters; the one who does them will not be rewarded unless he seeks reward thereby and is aiming to achieve a good purpose.

Ibn al-Qayyim stated that the elite among those who are close to Allah are those for whom permissible acts have become acts of worships and means of drawing closer to Allah because of the intention behind them. In their case, permissible deeds bring them closer to Allah. End quote.

This indicates that if a permissible thing is done with the intention of seeking the pleasure of Allah, may He be exalted, it becomes an act of obedience and worship, and he will be rewarded for it. The Prophet (blessings and peace of Allah be upon him) highlighted this when he said, “even a morsel that you put in your wife’s mouth,” because man finds pleasure with his wife and enjoys permissible intimacy with her, and when he puts a morsel of food in her mouth, that is usually a kind of playful and kind treatment, and enjoying that which is permissible, which is something that is far removed from acts of worship and matters of the hereafter, yet despite that, the Prophet (blessings and peace of Allah be upon him) said that if he seeks the pleasure of Allah, may He be exalted, by doing that, he will be rewarded for it. So other matters are more likely to be deserving of reward, if he seeks to please Allah, may He be exalted, by doing them.

Abu Huraira (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said: ‘if Allah loves a person, He calls Jibrael saying, ’Allah loves so and so; O Jibrael love him.’ And make an announcement amongst the inhabitants of the heaven: “Allah loves so and so therefore you should love him also, and so all the inhabitants of the heaven would love him, and then he is granted the pleasures of the people on the earth.” [Al-Bukhari and Muslim].

Abu Huraira (may Allah be pleased with him) narrated that Allah’s Messenger (peace and blessings of Allah be upon him) said: “Who-ever says ‘Subhan Allahi wa bihamdi hi’, one hundred times a day, will be forgiven all his sins even if they were as much as the foam of the sea.” [ Al-Bukhari and Muslim].

Abu Musa (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said : “The similitude of the one who remembers (glorifies the praises of his Lord) in comparison to the one who does not remember his Lord is like that of the living and the dead.” [Al-Bukhari].

Invoking Allah’s Blessings Upon the Prophet

1. Almighty Allah said (what means): “Allah and His Angels send blessing on the Prophet, O you who believe! send your (salah) and salute (greet) on him with a worthy salutation.” 33:56.

‘Abdullah bin ‘Amr bin Al-‘Aas (may Allah be pleased with him) said that he heard the Prophet (peace and blessings of Allah be upon him) saying : “A person who calls for blessings on me, (recites salah) once, Allah sends down mercies on him ten times.” [Muslim].

The Arabic term used for Acts of worship is Ibaadah. This does not mean worship. It means service. To serve God in the manner in which He has commanded his creatures to serve Him is Ibaadah. The term would include all acts of piety as well as the mandatory acts of worship.

One of the conditions of an oath being binding is that the one who swears it should speak his oath, i.e., by moving his tongue. If he does not move his tongue, then the oath is not binding, because of the general meaning of the words of the Prophet (blessings and peace of Allah be upon him): “Verily Allah has pardoned my ummah for what crosses their minds, so long as they do not do it or speak of it.”

We have stated on several occasions that vows connected to conditions are makrooh, because of the report narrated by al-Bukhaari (6608) and Muslim (1639) from Ibn ‘Umar (may Allah be pleased with him) who said: The Prophet (blessings and peace of Allah be upon him) forbade making vows and said: “They do not avert anything, all they do is get something out of a stingy person.”

If a person wants to obey Allah and draw close to Him, he should obey Him without making vows.

“It is not valid with regard to something impossible or something obligatory. If he says, “I promise Allah that I will fast yesterday or that I will fast Ramadan,” it does not count. It is not valid to make a vow concerning something impossible or obligatory, according to the correct opinion. This is the view of our companions. End quote.

because Allah has enjoined that upon His slaves, and your vow does not imply anything in addition to that.

You should also strive hard to offer a lot of supererogatory (naafil) and voluntary prayers to make up for the shortfall and your prior negligence towards the obligatory prayers.

So a vow is the action, on the part of a person who is adult and of sound mind (mukallaf), of obliging himself to do something that is not obligatory, whether he intends to do it straight away or makes his doing it conditional upon something else.

Ruling on vows. Fulfilling legitimate (shar’i) vows is obligatory according to sharee’ah

Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Do not make vows, for vows do not change qadar (the divine decree) in the slightest, but they make the stingy person give something up.’” (Reported by Muslim).

‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) began to discourage us from making vows, and said, ‘They do not change anything, although they may make the miser give up something.’” (Reported by al-Bukhaari and Muslim).

One might ask, how is it that those who fulfil their vows are praised, then making vows is discouraged? The answer is that the kind of vow that is praised is the vow to do acts of worship that are not connected to anything – i.e., not conditional upon anything – which makes a man force himself to do acts of worship and prevent himself from being lazy, or in thanksgiving for some blessing. The kinds of vow which are discouraged are of different types, including vows that are made in return for something, whereby a person makes his doing an act of worship conditional upon attaining something or warding off something, and if that does not happen, he does not do the act of worship. This is what is discouraged

because then the person who made the vow would be doing the act of worship reluctantly, because it has become something he cannot avoid or get out of

Because when the person making the vow makes the act of worship conditional upon his getting what he wants, his vow becomes a kind of exchange or barter which corrupts his intention; if the sick person is not cured, he will not give the charity which he vowed to give if the sick person was healed. This is miserliness, because the miser will not give anything except for something in return in this life (as opposed to the Hereafter), and what he gains is more than what he gives

Some people ignorantly believe that making a vow guarantees that they will get whatever they made the vow for, or that Allaah will make it happen for them because of the vow.

Another ignorant belief is the idea that making a vow can change qadaa’ (the divine decree), or that it can bring them some immediate benefit or ward off some harm. So vows were discouraged lest ignorant people believe such things, and as a warning of the danger that such attitudes present to sound belief.

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever vows to do some act of worship and obedience to Allaah, then let him do it, and whoever vows to do some sin, let him not do it.” (Reported by al-Bukhaari, 6202).

Shaykh al-Islam Ibn Taymiyah said in al-Fataawa (33/49): “If a man intends to vow to do some act of worship and obedience to Allaah, then he must fulfil it. If he does not fulfil his vow to Allaah, then he must offer kafaarat yameen, according to the majority of the salaf (early generations of Islam).”

- Vows concerning permissible things.

This means every vow that includes permissible things, such as vowing to wear a certain type of clothes, eat special foods, ride a certain animal, enter a certain house, and so on.

Thaabit ibn al-Dahhaak said: “A man vowed to sacrifice a camel in Bawaanah (according to one report: because a male child had been born to him). He came to the Prophet (peace and blessings of Allaah be upon him) and said: ‘I have vowed to sacrifice a camel in Bawaanah.’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Was there one of the idols of the Jaahiliyyah there that people used to worship?’ They said, ‘No.’ He asked, ‘Did they used to celebrate any of their festivals there?’ They said, ‘No.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Then fulfil your vow, for there is no fulfilment of vows that involve disobedience to Allaah, or that concern things that the son of Adam does not possess.’” (Reported by Abu Dawood, 2881).

- Vows made in desperation or in anger:

This means every vow that comes in the form of an oath made to urge for something to be done or to stop something from being done, or to swear that something is true or not true, where the person does not really intend to make a vow to do some act of worship. For example, a man might say in anger, ‘If I ever do such-and-such I have to go for Hajj, or fast for a month, or give one thousand dinars in charity’ or, ‘If I ever speak to So-and-so I have to free a slave, or divorce my wife,’ and so on, then he does the thing he said he would not do, but all he really meant by his words was that he would not do that thing – he had no intention of either doing it or the thing he vowed to do if he did.

First of all I ask Allaah to guide you and grant you happiness, and I ask Him to increase the numbers of girls like you who are keen to maintain chastity and purity and adhere to the sacred limits of Allaah in their affairs, among the most important of which are emotional relationships that many people take lightly, so they overstep the mark and transgress the sacred limits of Allaah, and Allaah tests them with problems that we read about and hear of, in which there is a lesson for every Muslim and for every wise person.

You should note that correspondence and contact between the sexes is one of the doors that lead to fitnah (temptation). Sharee’ah is filled with evidence which indicates that it is essential to beware of falling into the traps of the shaytaan in this matter. When the Prophet (peace and blessings of Allaah be upon him) saw a young man merely looking at a young woman, he turned his head so as to make him look away, then he said: “I saw a young man and a young woman, and I did not trust the shaytaan not to tempt them.” Narrated by al-Tirmidhi (885) and classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

There is nothing wrong with a Muslim woman making use of the internet and entering the Paltalk website for that purpose, so long as that does not lead to anything that is forbidden in Islam, such as talking privately with men. That is because talking to men may turn into chat which usually leads temptation. Hence it is essential to be strict and avoid that, seeking the pleasure of Allaah and fearing His punishment.
How often have these conversations lead to bad results, and even caused people to fall in love, and have led some to do things that are even more serious than that. The Shaytaan makes each of them imagine attractive qualities in other, which leads them to develop an attachment that detrimental to their spiritual welfare and worldly affairs.

Sharee’ah blocks all the ways that may lead to fitnah (temptation, trial), hence it forbids softness of speech and does not allow a man to be alone with a non-mahram woman. Undoubtedly these private chats are not regarded as khulwah in the sense that he people involved cannot see one another, but they are one of the greatest causes of fitnah as is well known.

Fear Allaah, and do not speak to non-mahram men. This is safer for your religious commitment and purer for your heart. You should note that marriage to a righteous man is a blessing from Allaah, and a blessing cannot be acquired by means of sin.

Shaykh Ibn Jibreen (may Allaah preserve him) was asked: What is the ruling on correspondence between young men and women, if this correspondence is free from immorality and love?

He replied:

It is not permissible for any man to correspond with a woman who is not his mahram, because of the fitnah (temptation) involved in that. A person may think that there is no fitnah, but the Shaytaan will keep trying until he tempts him. The Prophet (peace and blessings of Allaah be upon him) commanded those who heard of the Dajjaal to keep away from him, and said that a man may approach him as a believer, but the Dajjaal will keep trying until he leads him astray.

Correspondence between young men and women involves a great deal of fitnah and danger, so we must avoid it, even though the questioner says that this correspondence is free from immorality and love.

Undoubtedly correspondence via chat rooms is more dangerous than correspondence by mail, but both are bad.

Yes, al-Husayn (may Allah be pleased with him) was killed as a martyr.

It was narrated from the Prophet (peace and blessings of Allah be upon him) that women will form the majority of the people of Hell. It was narrated from ‘Imran ibn Husayn that the Prophet (peace and blessings of Allah be upon him) said: “I looked into Paradise and I saw that the majority of its people were the poor. And I looked into Hell and I saw that the majority of its people are women.”

It was narrated that ‘Abd-Allah ibn ‘Abbas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “I was shown Hell and I have never seen anything more terrifying than it. And I saw that the majority of its people are women.” They said, “Why, O Messenger of Allah?” He said, “Because of their ingratitude (kufr).” It was said, “Are they ungrateful to Allah?” He said, “They are ungrateful to their companions (husbands) and ungrateful for good treatment. If you are kind to one of them for a lifetime then she sees one (undesirable) thing in you, she will say, ‘I have never had anything good from you.’” (Narrated by al-Bukhari, 1052)

“The Messenger of Allah (peace and blessings of Allah be upon him) went out to the musalla (prayer place) on the day of Eid al-Adha or Eid al-Fitr. He passed by the women and said, ‘O women! Give charity, for I have seen that you form the majority of the people of Hell.’ They asked, ‘Why is that, O Messenger of Allah?’ He replied, ‘You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religious commitment than you. A cautious sensible man could be led astray by some of you.’ The women asked, ‘O Messenger of Allah, what is deficient in our intelligence and religious commitment?’ He said, ‘Is not the testimony of two women equal to the testimony of one man?’ They said, ‘Yes.’ He said, ‘This is the deficiency in her intelligence. Is it not true that a woman can neither pray nor fast during her menses?’ The women said, ‘Yes.’ He said, ‘This is the deficiency in her religious commitment.’”

Our believing sisters who learn of this hadeeth should behave like those Sahabiyat (female Companions) who, when they learned of this, did good deeds which would be the means, by Allah’s leave, of keeping them far away from being included in that majority of the inhabitants of Hell.

So our advice to the sisters is to strive to adhere to the rituals and obligatory duties of Islam, especially prayer, and to keep away from that which Allah has forbidden, especially shirk in its many forms which is widespread among women, such as seeking one's needs from someone other than Allah, going to practitioners of witchcraft and fortune-tellers, etc.

We ask Allah to keep us and all our brothers and sisters far away from the Fire and the words and deeds that bring one close to it.